Tasting the Bitterness

Last Friday night I wasn’t on the bimah because I was among two dozen Temple Israel participants – including our 9th graders, TIPTYites, and chaperones – taking part in A Night on the Street, an annual sleep-out for homelessness organized by Plymouth Church Neighborhood Foundation, an organization working to end homelessness in Minneapolis. (Check out a video of our experience here.) There are 2500 youth who experience homelessness in Minnesota each night. We were part of a group of 400 participants from dozens of faith communities around the Twin Cities Metro who attempted to sleep outside for a night in solidarity with these homeless youth. I say ‘attempted’ because this was the first time in my six years of participating in the event that we had to allow the participants inside Plymouth Congregational Church because of the weather. If you remember last Shabbat, we went to set up our cardboard box villages while snow and sleet were falling and woke up to a light blanket of snow. Though it wasn’t a lot – certainly not enough to warrant plowing or shoveling – it was enough to cause our cardboard boxes to cave in, snow and rain to drench our sleeping bags and clothing. The tarps that we had were practically useless.

I never actually made it into my box. We gathered as a Jewish community at the event around 11:00 at night, along with participants and staff from Shir Tikvah, to mark the beginning of Shabbat. We lit little electric candles, shared challah, and in place of Kiddush, we shared a word about what made the experience holy for each of us. By the time we wrapped up our Shabbat blessings, the boxes were already damp and some were starting to cave in. Most of the teens tried crawling under the snow-speckled tarps towards their cardboard boxes. One Shir Tikvah participant, Naomi, crawled in and out of her box maybe a half a dozen times before coming up to me and asking if she could go home. By the time her father arrived, Naomi was in tears because she felt that she wasn’t tough enough to stick it out. I told her she still had a story to tell, a way to explain a taste of what it must be like to have to live on the streets, when she wanted to convince others to help end youth homelessness.

Around 12:30 am, the leadership decided to unlock the church doors and allow the participants to choose to sleep in Jones Commons, the lobby at the church. In the seven years that the event has taken place, we’ve never opened the church before. We’ve slept through rain and temperatures just above freezing, but the weather has never been so bitter that we had to allow the participants to sleep inside. At this point, a number of the teens were either not yet in their snow-soaked boxes or had climbed out of them, wringing out their clothing and sleeping bags of the puddles that had formed while they tried to sleep. We let them know that the warm, dry church was available to them, but that it was being treated like an emergency shelter. If they chose to go inside, they had to go to sleep – no socializing, no talking. In the end, about three-quarters of the participants and staff ended up sleeping inside. Among the Temple Israel group, we had three staff and a few kids who made it through the night outside.

At our Seder tables this past Monday night, we read the instruction of Rabban Gamaliel who teaches us that if we have not discussed three things – the Passsover offering, the matzah, and the maror – then we have not fulfilled the purpose of the Seder. When we discuss the maror, the bitter herb, we learn the importance of experiencing life from the perspective of others. The Baskin Haggadah tells us, “[Maror] was eaten, they said, because the Egyptians embittered the lives of our people, as it is written: ‘With hard labor at mortar and brick and in all sorts of work in the field, with all the tasks ruthlessly imposed upon them’ (Exodus 1:14).” The Haggadah continues, B'chol dor va-dor chayav adam lir'ot et atzmo k'ilu hu yatza mi-mitzrayim, “In every generation, each of us should feel as though we ourselves had gone forth from Egypt.”

At first, it seems impossible for us to believe that God actually expects us to really believe that we, ourselves, had gone out of Egypt, that it is neither a story about our ancestors who experienced the Exodus nor even simply a story that never really happened. We should feel as though we ourselves had gone forth from Egypt. How do we begin to experience this feeling? At the Seder table of Wendy Schwartz, our Adult Learning Coordinator, handheld mirrors come out with fabric draped over the top, like a curtain, so that participants can see their reflections wearing what their Egyptian garb might have been. But this is only a start. That’s still just make-believe.

The first step to realizing that it was we who came out of Egypt is to realize, as Rabbi Neil Gillman (in My People’s Passover Haggadah) teaches, “the Exodus was not simply a historical event that happened once upon a time, way back when. Rather, it inhabits an eternal present; it is contemporaneous, it is happening today, to us” (vol. 2, p. 74). The first detail Rabbi Gillman offers is that the text does not say that each Jew is required to see himself as having come free from Egypt. Rather, the text reads, chayav adam, each adam, each person is obligated. “The liberation from Egypt has universal significance that extends way beyond Jewish history. He then emphasizes the word k'ilu, ‘as though.’ We are to see ourselves as though we came out of Egypt. Rabbi Gillman acknowledges that their may be some exaggeration in the statement, but what we do have to realize is that as each of us reads the statement, as I read the statement that I was freed from Egypt, what I have to realize is that “I might have been—an accident of birth located me where I am now in space and time, but I could have been born in another time and in another place” (vol. 2, p. 79).

This is inherently part of the experience that our teens, our staff, and I had last Friday night. We were fortunate enough to be able to experience a taste of the bitterness of homelessness, fully aware that our experience paled in comparison to the reality of homelessness, just as the sharp burn of the horseradish barely conveys the depth of pain that accompanied slavery in Egypt. We were privileged enough to call parents and get rides home to welcoming arms and warm beds. We were lucky enough to have church doors unlocked to us, not to mention sleeping bags and even cardboard boxes and tarps, which though they failed us, were more than many homeless youth have living on Minnesota’s streets. We felt vulnerable nonetheless and that reminded us that slavery is happening today, homelessness is happening today. It is not a story of generations past. It is a story of now and each person must see himself or herself as having experienced that kind of vulnerability if we are to recognize the how at risk others are.

The experience also reminded us and our teens that homelessness isn’t something that happens to those people. It could be any one of us. Any of us could find ourselves a paycheck away from a food shelf, from sleeping on a friends couch, or seeking cover from wind and cold in order to survive the night. And we, the privileged, are often unaware of how at risk we all are when others are at risk at all. Following the Haggadah’s demand that each of us sees ourselves as having been personally freed from Egypt, it reminds us of the value repeated more than any other in our Torah: remember that you were strangers in the land of Egypt. The Torah tells us, more often than any other commandment, not to wrong the widow, the orphan, or the stranger, because we know the feelings of the stranger, having been strangers in the land of Egypt.

Judaism demands that we recognize our common narrative with all of humankind, that we look out for the weakest members of society – in Biblical times they were the widow, the orphan, and the stranger; today, they are the homeless, the poor, and so many others – not only because it’s right, but because we have been in their shoes. In Judaism, it’s no longer about walking a mile in someone’s shoes before we judge them. In Judaism, we have already walked that walk. We must remember it and use it as the narrative that drives us to bring redemption to the world. As we celebrate this holiday of Passover we cannot simply remember our own experience of slavery and our journey to freedom and stop there. No, we must work towards the ultimate redemption that the Seder demands. L'shanah ha-ba'ah b'Yrushalayim, Next year in Jerusalem, is not about geography. It is a hope for the Jerusalem that they mystics envisioned, one that is the centerpiece of a world free from slavery, tyranny, and, indeed, homelessness. Chag Sameyach and Shabbat Shalom.